|. . . . Where do these things come from, but from the men who manufacture the
raw materials? Even the gold by which these things are purchased could not be
obtained but by the labor of man.
 When we are in the fat valleys of the Rocky Mountains, what do we want
to do? We want to . . . prepare everything necessary to bring about this
wealth. We have the resources in our possession in great abundance, for it is
one of the best countries in the world for cattle, and for sheep, so that wool
will be quite plentiful, and of the best quality . . . .
There is nothing we require but we can manufacture ourselves . . . . We
need sugar; the sisters won't like to get along without their teaI care
nothing about it without sugar myself. How must we get that? We are going to
raise beets, the same as they do in France. (8)
Getting the machinery for the two manufacturing enterprises made,
shipped, and transported overland to the valley was a heroic undertaking.
Taylor and a young convert from Jersey, Philip De LaMare, spent eight
months investigating the manufacturing process at French beetsugar
factories. Taylor sent a shipbuilder, Captain Joseph H. Russell, ahead
to construct 52 wagons to haul the sugar machinery across the plains; and
dispatched De LaMare to find, purchase, and break to the yoke 600 oxen to
pull the wagons.
Before leaving Europe, Taylor also finished two other tasks. One was
to have busts made of the martyred Joseph and Hyrum Smith. The other was
to finish a book, The Government of God.
To the SaintsI have just got out the busts of Joseph and Hyrum Smith. I
have thought the Saints might be desirous of getting a correct likeness of
these two martyrs. . . .
There are two qualities; one is of the best quality Plaster of Paris, the
other is made of a finer material ....
The prices are 5s for the common kind, and 9s for the best kind, per pair . .
They are neatly executed, and will make a beautiful ornament for the
chimney piece or library, and are of such a size as to be easily conveyed to
the Valley. (9)
He completed The Government of God, and delivered it to Franklin D.
Richards at headquarters of the British Mission, No. 15 Wilton Street,
London, just before sailing on the Niagara for America.
The Kingdom of God is the government of God, on the earth or in the
heavens . . . . In God's government there is perfect order, harmony, beauty,
magnificence, and grandeur; in the government of man, confusion, disorder,
instability, misery, discord, and death. In the first, the most consummate
wisdom and power are manifested; in the second, ignorance, imbecility, and
There were signs of the coming of the Kingdom:
That the nations, having lost the spirit of God, will assemble to fight
against the Lord's people, being full of the spirit of unrighteousness, and
opposed to the rule and government of God.
That when they do, the Lord will come and fight against them himself;
overthrow their armies; assert his own right; rule the nations with a rod of
iron; root the wicked out of the earth; and take possession of his own kingdom
. . . .
What will be the effects of the establishment of Christ's kingdom, or the
reign of God on the earth? . . . It is the doing away with war, bloodshed,
misery, disease, and sin; and the ushering in of a kingdom of peace,
righteousness, justice, happiness and prosperity. It is the  restoration
of the earth and man to their primeval glory and pristine excellence; in fact,
the "restitution of all things spoken of by all the prophets since the world
began. . . ."
Not only will the earth be restored, but also man; and those promises
which, long ago, were the hope of the Saints, will be realized. The faithful
servants of God who have lived in every age will then come forth and
experience the full fruition of that joy for which they lived, and hoped, and
suffered, and died. The tombs will deliver up their captives, and reunited
with the spirits which once animated, vivified, cheered and sustained them
while in this vale of tears, these bodies will be like unto Christ's glorious
body. They will then rejoice in that resurrection for which they lived . . . .
Having tasted the nature of the fall, and having grappled with sin and
misery, knowing, like the Gods, both good and evil; having, like Jesus,
overcome the evil, and through the power of the atonement having conquered
death, hell and the grave, regains that paradise from which he was
banished, not in the capacity of ignorant man. . . . but like unto God. He can
now . . . live and flourish eternally in possession of that immortality which
Jesus long ago promised to the faithful: "To him that overcomes, will I grant
to sit with me in my throne, and eat of the tree of life which is in the midst
of the paradise of God. (10)
Upon arriving in America, Taylor found that everything had seemingly
conspired against the success of the sugar project. The U. S. Government
assessed a duty of nearly $5,000 on the machinery; a river boat hauling
it up the Mississippi exploded; Captain Russell's wagons began breaking
down during the first day's travel, and had to be replaced, on credit.
Then, when the machinery finally arrived in the valley, the sugar
and woolen projects were taken completely out of Taylor's hands, and he
was called on a mission to visit settlements of the Great Basin. From
that point on, he had nothing to do with either enterprise.
The textile machinery was installed on Big Canyon Creek, and called
"Brigham Young's Woolen and Cotton Factory." For reasons unknown at the
time, the sugarbeet factory was a complete failure. When attempts over
several years failed to produce sugaror even good molassesthe project
was abandoned. (11)
(1) This convert, Brother Ballanger, "was ordained to the office of
a Priest and went to the place of his birth to proclaim the great things
of the Kingdom of God." He reported that, "Yesterday my father's house
was filled to overflowing . . . . It rained, but notwithstanding, I was
obliged to stand out of doors and preach to more than one hundred
persons." (MS 1 Dec. 1850)
(2) Letters to Brigham Young and to Taylor's family, 13 March and 23
July 1851; also JD, 2 August 1852.
(3) JD, 22 August 1852.
(4) JD, 27 January 1882.
(5) 15 July 1851.
(6) Taylor worked on the translation with George Viett, Daniel Carn,
Charles Miller, and George P. Dykes. In Hamburg he published a monthly
periodical, a royal octavo sheet called Zions Panier, the first number
issued 1 November 1851. Roberts states that the Book of Mormon was issued
in a bilinqual edition, "the text so arranged that the French and German
would face each other, each page containing the same matter in the same
(7) Letter 13 March 1851.
 (8) MS. 1 Dec. 1850.
(9) MS, 1 Nov. and 15 Dec. 1850.
(10) The work was published at Liverpool and London, 1852, a book of
118 pages. H. H. Bancroft in his History of Utah said, "As a dissertation
on a general and abstract subject, it probably has not its equal in point
of ability within the range of Mormon literature."
(11) Inasmuch as two church presidents were involved, LDS historians
have been extremely cautious in ascribing responsibility for the failure
of the sugar project. A comfortable explanation is that the alkali in
western American soils produced beet juice that had to be processed
differently from European methods. Another factor is that Mormon scholars
tend to consider church history as selfcontained, separate and apart
from events in the outside world at the time.
However, if we look at the history of beetsugar manufacture in
America, we find that no less than 16 attempts to establish the industry
here were flat failures, during a period of 77 years, while beetsugar
manufacture was a commercial success in Europe.
The real reason for failure is given by Fred G. Taylor, a
vicepresident of UtahIdaho Sugar Company, in his book, A Saga of Sugar,
Salt Lake, 1944;
"In those days, and even in the long years that followed, masters of
the art of sugar making jealously guarded their secrets from others,
particularly from prospective competitors. Taylor and De LaMare stated
that they `received the courtesy and assistance of the French sugar
manufacturers' while working out their mechanical plans, but nowhere does
the record show that they obtained any information regarding the
chemistry or chemical controls employed in sugar making . . . . It is
safe to say that, notwithstanding the poor quality of their sugar beets,
knowledge of a few minor mechanical and chemical adjustments would have
made the Sugar House project a great frontier success."
It was to be 27 years after the Deseret failure before the first
successful beetsugar factory in America began operation at Alvarado,
California, in 1879. Significantly, once the secrets of manufacture had
finally crossed the Atlantic, there were no more American failures caused
by inability to produce sugar.
 Chapter 12
"THERE'S A GOOD TIME COMING, SAINTS"
During conference in April, 1853, John Taylor was called on a
mission "to preach the gospel of Jesus Christ in the valleys and the
mountains" of the Great Basin.
At this time he spoke for more than an hour in the new adobe
tabernacle on "Legitimacy and Illegitimacy." This was a powerful
discourse concerning the authority of the priesthood.
We now come to the principle of legitimacy, . . . or Priesthood, if you
please. The question, "What is Priesthood?" has often been asked me. I answer:
it is the rule and government of God, whether on earth or in the heavens; and
it is the only legitimate power, the only authority that is acknowledged by
Him to rule and regulate the affairs of His kingdom.
When every wrong thing shall be put right, and all usurpers shall be put
down, when he whose right it is to reign shall take the dominion, then nothing
but the Priesthood will bear rule; it alone will sway the sceptre of authority
in heaven and on earth; for this is the legitimacy of God.
In the absence of this, what has been the position of the nations? . . .
From whence did they obtain their power? Did they get it from God? . . . Go to
any power that has existed on this earth, and you will find that earthly
government, earthly rule and dominion, has been obtained by the sword . Hence
the common saying is  "Thrones won by blood, by blood must be
maintained." By the same principle that they have been put in possession of
territory, they have sought to sustain themselvesthe same violence, the same
fraud, and the same oppression have been made use of to sustain their
illegitimacy . . . .
This, then, is the position of the world. Authority, dominion, rule,
government, has been obtained by fraud, and consequently is not legitimate.
They say much about the ordination of kings, and their being anointed by the
grace of God, etc. What think you of a murderer slaying hundreds of thousands
of his fellow creatures because he has the power, and while his sword is yet
reeking with human blood, having a priest in sacerdotal robes to anoint him to
the kingship? . . . The kings and potentates of the world profess to be
anointed by the grace of God. But the priests who anoint them have no
authority to do it. No person has authority to anoint a king or administer in
one of the least of God's ordinances, except he is legally called and ordained
of God to that power . . . .
It is impossible that there can be any legitimate rule, government,
power, or authority, under the face of the heavens, except that which is
connected with the Kingdom of God, which is established by new revelation from
heaven . . . . If we profess to be subjects of the Kingdom of God, we must be
subject to the dominion, rule, legitimacy, and authority of God. No person can
escape from this, unless he apostatizes and goes to the devil, like a fool. He
must be a fool who would barter away eternal life, thrones, principalities,
and powers in the eternal world, for the paltry trash which exists in the
shape of wealth and worldly honor; to let go his chance of heaven and of God,
of being a King and a Priest unto Him, of living and reigning forever, and
standing among the chiefs of Israel. I cannot help calling such men fools, for
they are damned now in making such a choice, and will be hereafter . . . .
 Those who have been under the dominion of Satanthe proud and haughty
usurpers, the shedders of innocent bloodthese are they that have lived in
the world, and possessed all the good things of it. And what has been the
situation of the Saints of every age? All those who dared acknowledge that God
lived, that his kingdom belonged to Him, that it was His right, and that He
would without doubt possess it, have been trodden underfoot, persecuted, cast
out, hated, killed . . . .
This was the case in ancient days, and has been carried on in modern
times. I have, with my own eyes, seen holy Prophets expire, who were killed by
the hands of a murderous gang of bloodthirsty assassins, because they bore
the same testimony that the holy Prophets did in days of old. How many more of
their brethren who dared acknowledge the truth have fallen beneath the same
influences? have been shot, whipped, imprisoned, and put to death, . . .
while hundreds of others, driven from their homes in winter, have found their
last bed, . . . because of the persecution heaped upon them by the enemies of
truth. The reason for all this vile outrage upon innocent men, women and
children, is because there is no legitimate rule upon the earth. God's laws
and government are not known, and His servants are despised and cast out . . .
The time has come to favor God's peoplea time about which Prophets
spoke . . . and poets sung. These men looked through the dark vista of future
ages, and being wrapped in prophetic vision, beheld the latter day glorythe
time of the dispensation of the fulness of times, spoken of by all the holy
Prophets since the world began; for they all looked forward with joyful
anticipation to the things which have commenced with us; they all had their
eye upon the time when legitimacy would obtain its proper place upon the
earth, in the shape of the Kingdom of God established in the world, when all
false rule and dominion would be put down, and the kingdoms of this world
would become subject to God and His Christ. These are the ideas  that
they had, and these are the things that we are seeking to carry out . . . .
What advantage is there, then, between this government and
others? Why, we have peace, and, as eternal beings, we have a knowledge of
eternal things.... The curtains of heaven have been withdrawn, and we have
gazed as by vision upon eternal realities . . . .
Let us now notice our political position in the world. What are we going
to do? We are going to possess the earth. Why? Because it belongs to Jesus
Christ, and he belongs to us, and we to him; we are all one, and will take the
kingdom and possess it under the whole heavens, and reign over it for ever and
ever. Now, ye kings and emperors, help yourselves, if you can. This is the
truth, and it may as well be told at this time as at any other.
"There's a good time coming, Saints,
A good time coming,
There's a good time coming, Saints,
Wait a little longer." (1)
The following year, 1854, Taylor was elected a member of the
Territorial Legislature, but resigned before the first session began,
because of being called upon another mission, to publish a newspaper in
New York called The Mormon.
The official announcement of plural marriage as church policy two
years previously had stimulated inflamatory sentiment against the Saints
in the nation and the world. The subject was adroitly fanned by
politicians; polygamy was coupled with slavery as one of the "twin relics
of barbarism." The Gentile minority in Deseret fostered the issue as a
smokescreen to cover the determination to capture political and economic
control of the territory.
Taylor's call "to publish a paper in New York was but part of a
general movement by which Mormonism and the Saints were to be represented
by their own accredited agents," Roberts says. (2) "Orson Pratt was in
Washington publishing the Seer; Erastus Snow and Orson Spencer were to
publish a paper in St. Louis; and George Q. Cannon, one
in San Francisco."
In early September, Taylor and a number of brethren "rolled out of
the city on our way to the Atlantic Ocean," his son, George J., reported.
Four people rode in the Taylor wagon:
John Taylor, my father; Angus M. Cannon, my cousin; Mrs. Caroline Gilham,
on a visit to her friends in the south; and myself. (3)
Our wagon was a light one, fitted up with projections, double cover, and
all the appliances considered essential to a trip across the plains. Among
other things we had a light sheetiron stove, which we buckled to the hind end
of the wagon with straps . . . . Inside the wagon we had little pouches
attached to the bows containing munitions of war, awls, shoe thread, nails,
etc.; in short anything that might be wanted in a hurry. We also had looped
straps of leather nailed to the bows to hang our guns to . . . . We also had provisions for sixty days, which without our
bedding and two or three boxes made a heavy load for our light wagon.
Enroute, when the party met companies of Saints headed for the
gathering at Deseret, Taylor sold subscriptions for The Mormon to them.
After arriving at Bluff City, Taylor held a meeting to consider the
best plan for publication of The Mormon.
It was decided that A. Robbins, E. K. Fuller, and I. Wright shall go by
stage across the country to Iowa City and from there on to Davenport and Rock
Island, thence to ChicagoDetroitSanduskyBuffalo and Albany to New York.
Dr. Clinton, Preston Thomas, and G. J. Taylor are to go down through St.
Joseph, Weston, Kansas City, Independence, to St. Louis, and we are to exert
ourselves to procure advertisements and subscriptions on the way for The
Mormon, and Brother Brown is to act as agent in this city.
At St. Joseph, George had his first experience as a guest in a
hotel, and at St. Louis, "I saw gas lights for the first time. I was
wondering where the wicks were, at first."
From St. Louis, John Taylor sent a prospectus of The Mormon to the
Millennial Star, announcing that the weekly journal would advocate the
"claims, social, moral, political, and religious," of the church. (4) In
letters accompanying the prospectus, he revealed that his mission was
"indeed a new phase in the history of Mormonism."
Hitherto, with the exception of home officers, we have not meddled in
politics. Our missions have been strictly religious . . . . But as our
religion embraces everything that pertains to the happiness of the human
family, whether it relates to this life or the life to come, in time or
eternity, I presume that we shall not be out of the bounds of our religion.
At any rate, we are now entered fairly into the political arena, and it
remains yet to be shown whether we can or cannot teach a better order of
things than  exists in the world at present . . . . If the kingdom of God
must come, and His "will be done on earth as it is in heaven," something more
orderly, intellectual, and powerful must be introduced than anything that
exists at present.
Referring to the rise of antagonistic political sentiment, he said
that "it would seem that we are none too soon here."
There is at present something brewing in Washington a ruse de guerre that
interests us materially. One of the leading cliques has been
on the wane for some time; its popularity is at a low ebb, and something must
be done to redeem its fortunes. It . . . has hit upon the desperate expedient
of gambling: the tablesat Washington; the stakesMormon blood and the
territory Utah; the winnerspolitical emolument . . . . For this purpose
various bulletins are issued by incognitos, commencing with "The turbulent
Mormons," continued with "Mormon difficulties," "Troubles in Utah," etc., and
ending with "War with the Mormons," softened down with "Polygamy," etc.
Taylor clearly forsaw the course of future events, the rising
hysteria of the witchhunt which would lead to the Utah War and carpetbag
Their plan is to send out meddlers, obnoxious men, to promote
difficulties, with an armed soldiery to sustain them, in the hopes of creating
trouble, and then to raise the cry of "Mormon Aggression," "Treason against
government," etc. . . . Poor fools! Who does not know that there has been more
bloodshed, more turbulence and disorder, in any little frontier village, than
in the whole Territory of Utah since its organization!
We shall, however, be prepared to meet them on their own grounds . . . .
They will find a voice from St.  Louis, a voice from Cincinnati, and a
voice from New York. Brother Snow expects to issue the St. Louis
Luminary next week, and I shall as speedily as possible issue The Mormon from
New York City. The Cincinnati paper will not start until after the other two
are established . . . . (5)
We Mormons have the vanity to think that we are quite as good as other
folks. I thought I would stick out the name in bold relief, that when seen it
might be known of all men. I shall have for a motto
"It is better to represent ourselves, than to be represented by
others . . . ." (6)
The cause of God is onward! ONWARD! ONWARD! and it cannot stop. Truth
must go forth, intelligence must spread, the nations must be emancipated, and
a world redeemed; and whatever parts we may be called to act in the grand